We hear a lot about the Catholic Church's position on abortion and to a lesser extent homosexuality. But we hear a lot less about other aspects of Catholic social teaching, such as its opposition to torture and capital punishment. Perhaps opposition to capital punishment isn't popular with the populace, Catholic and non-Catholic. Whatever the reason, the values statement of the Catholic Church is a lot broader than many perceive, and Martin Marty has taken notice.
What is your take on this? Where do you stand on the broader values issues?
-- Martin E. Marty
Someone did. An authoritative if informal response came in the Letters to the Editor column from Bishop Howard J. Hubbard of Albany who wrote on “The Values of the Bishops.” He argued that Ms. Dowd and so many like her were not paying attention, so he cited all kinds and degrees of interest they had shown in focusing on the social teachings. Since we don’t often hear about almost all of them, it pays to note his list.
Bishop Hubbard pointed out that the bishops consistently raised grave moral concerns regarding the decision to invade Iraq back when that stance was unpopular, before the war became unpopular in the mind of the larger public. Who noticed? The bishops have been consistent supporters of efforts to repeal the death penalty, and have held this position for decades. They challenge the capital punishment culture and routinely request clemency for death-row inmates, in low- and high-profile cases alike. Who noticed?
The full body of bishops in 2007, Bishop Hubbard argued, overwhelmingly adopted “Forming Consciences for Faithful Citizenship,” a document which showed them “preaching their values.” Who noticed it? Bishop Hubbard listed some of the specific “values” positions, e.g., against torture, racism, and the targeting of non-combatants in acts of terror or war. These were “intrinsically evil.” Facing up to the need to deal with the suffering “from hunger or a lack of health care, or an unjust immigrations policy” also escaped public notice among many. “Today, we bishops are exercising our leadership in advocating for the protection of poor people at home and abroad in the continuing budget debates.” Notice, anyone?
Included in the values list were condemnations of “abortion, euthanasia,” and he could have added, “homosexual” activity. Now, check these three as “noticed,” “noticed,” and “noticed” by much of the Catholic public which likes to ignore all the other “values” here, and by non-Catholic publics who never heard of other parts of the “seamless” or consistent ethic about which we heard some years ago. Now we are left to ponder: which zones of values get noticed by Catholics (including “by which Catholics?”) and which not? Who praises the bishops for what they put on the extensive values lists which are as old as 1893 or 1917 or other times of the formulation of social ethics? And is “consistency” among them to be valued? Also, which consistent instances help the Catholic “values” cause, and which are counter-productive? An election year is a good time to ponder some answers to the questions. One hopes that the whole range of issues will get noticed.
A last question: how do these values differ from those of most humanist, mainline Protestant, and Jewish choices? Believers and unbelievers are in much of this together. Do the old lines and definitions still serve? It’s time to notice.
Maureen Dowd, “Cooperation in Evil,” New York Times, October 1, 2011.
Howard J. Hubbard, “The Values of the Bishops,” New York Times, October 5, 2011.
Martin E. Marty's biography, publications, and contact information can be found at www.memarty.com.
The Religion & Culture Web Forum presents The Future of Muslim Family Law in Western Democracies by John Witte, Jr. "How should Muslims and other religious minorities with distinctive family norms and cultural practices be accommodated in a society dedicated to religious liberty and self-determination, and to religious equality and non-discrimination?" In this month's Religion and Culture Web Forum, John Witte, Jr., a distinguished scholar of legal history and religious liberty, analyzes arguments for the establishment of Shari'a courts within Western democracies. Drawing on the historical experiences of Jewish and Christian communties in the West, Witte also discusses the ways in which state accommodation must be met by accomodation on the part of religious groups.----------